Abstract: Un nombre considérable de juifs a quitté la France dans la dernière décennie, sans que les paroles rassurantes émanant des plus hautes autorités de l’État aient pu arrêter l’hémorragie. Quant à ceux qui restent, ils ne peuvent éviter l’idée de devoir peut-être partir un jour, au regard des événements et d’un climat général dont chacun perçoit le poids.
La sociologie politique, curieusement, n’a que bien peu à dire sur un tel phénomène. Prolixe sur la question de l’immigration, elle est pratiquement muette sur le fait que la France ait pu ainsi devenir une terre d’émigration. Qu’est-il donc arrivé ? Pour le comprendre, l’invocation commode des tensions intercommunautaires et du radicalisme islamiste est bien loin de suffire. C’est une généalogie au long cours de notre situation qui est requise, une restitution des dynamiques complexes où sont intriqués, depuis la Seconde Guerre mondiale, les juifs, l’Europe et l’État d’Israël.
De cette manière, et de cette manière seulement, l’un des points les plus sensibles du malaise politique actuel peut enfin être affronté.
Abstract: Le franco-judaïsme est fini, bel et bien mort ! affirment bien des observateurs de la scène juive française. Pourtant d’autres parlent encore de rêve français. Vision naïve ou ambition renouvelée ? L’israélitisme du XIXe siècle, tout entier contenu dans le slogan consistorial « Patrie et religion », ne fut en fait que la première forme du franco-judaïsme. Deux institutions créées au lendemain de la Deuxième Guerre mondiale, le CRIF et le FSJU, ont accompagné la pluralisation du judaïsme français et sa sécularisation. Dans les années 1980, un nouveau franco-judaïsme s’est affirmé en célébrant publiquement « la communauté » réunie autour d’une double fidélité à la France et à Israël, confirmant ce que le philosophe Levinas avait pressenti dès 1950 : la « fin du judaïsme confidentiel ». Cette synthèse harmonieuse serait-elle mise à mal aujourd’hui par le communautarisme des milieux ultraorthodoxes, présents au sein des écoles juives et même du Consistoire, et la politisation du CRIF ? Mais un pluralisme religieux inédit est apparu avec le succès croissant des courants libéraux et l’émergence d’une orthodoxie moderne au sein desquels des femmes jouent un rôle majeur. Et si l’adhésion enchantée à la France n’est certes plus de mise, le développement des relations interreligieuses et interculturelles apparaît comme une des réponses au nouvel antisémitisme. Aurait-on là aussi les ferments de recomposition d’un autre franco-judaïsme, celui des solidarités à construire ?
Abstract: La migration des Juifs de France vers Israël, longtemps ignorée par les pouvoirs publics, interroge aujourd’hui la société française. Les départs devenus conséquents au tournant du XXIe siècle rappellent la constance de l’antisémitisme et disent la crainte d’une population fragilisée par les incivilités, les meurtres et les attentats. Dans le même temps, l’alya (immigration des Juifs en Israël) relève aussi de dynamiques migratoires anciennes, de pratiques de circulations internationales et de politiques d’appel organisées par l’État d’Israël pour répondre à ses besoins démographiques et économiques.
Prise entre des pratiques migratoires de temps long et des commentaires soulignant le poids des appartenances nationales, du conflit israélo-palestinien et d’une actualité anxiogène, l’alya de France demande cependant à être comprise dans ses processus, ses encadrements institutionnels et les justifications que les individus donnent de l’acte de partir.
Laissant une place importante à l’expérience migratoire, ce livre étudie cette migration dans sa dimension historique, géographique et sociologique. À partir d’archives israéliennes inédites, de données cartographiques originales et d’enquêtes de terrain, il donne des clefs de compréhension d’un phénomène très médiatisé mais toujours lu au prisme d’enjeux politiques et symboliques.
Abstract: In den Jahren 1985 und 1986 wurde die Öffentlichkeit durch eine Häu fung antisemitischer Vorfälle in der Bundesrepublik und in Österreich aufgeschreckt. Besonders die heftige Auseinandersetzung um die Präsi dentschaftswahl in Österreich machte in Polemiken und Leserbriefen sichtbar, daß antijüdische Ressentiments vorhanden und mobilisierbar sind. Da die Größe dieses Potentials unbekannt war, entsprechende Umfragen lagen mehr als ein Jahrzehnt zurück, nahm die Anti-Defa mation League (ADL), New York, mit österreichischen und deutschen Forschungseinrichtungen Kontakt auf, um Antworten auf diese Frage zu erhalten. Die ADL-Direktoren Abraham H. Foxman und Theodore Freedman traten 1986 mit der Bitte an Professor Dr. Herbert A. Strauss, den Lei ter des Zentrums für Antisemitismusforschung der Technischen Uni versität Berlin, heran, die wissenschaftliche Konzeption für eine Re präsentativbefragung zum gegenwärtigen Antisemitismus in der Bun desrepublik Deutschland auszuarbeiten. Ohne die Initiative und die Finanzierung der ADL, für die wir hiermit danken, wäre es dem Zen trum für Antisemitismusforschung nicht möglich gewesen, ein derartig umfangreiches und teures Forschungsprojekt in Angriff zu nehmen. Das Recht, die Daten der Umfrage einer eigenen Auswertung zu unter ziehen, verschaffte dem Zentrum die empirische Basis, seine Forschun gen zum Antisemitismus erstmals auch auf die Gegenwart auszudeh nen.
Abstract: Książka Więcej niż stereotyp. „Żydokomuna” jako wzór kultury polskiej oparta jest na analizie dyskursu ntykomunistycznego i antysemickiego we współczesnej Polsce i ich wzajemnych powiązań. Jej powstaniu towarzyszyła intencja uszeregowania trzech zachodzących na siebie procesów: 1) intensyfikacji i rozwoju dyskursu antysemickiego w synergii z wciąż zyskującą na znaczeniu polityką historyczną, 2) powstawania nowych teorii interweniujących w pole badań nad antysemityzmem, 3) pojawiania się nowych zjawisk w sferze społecznej, które miałyby być tymi teoriami wyjaśniane.
Na tle dotychczasowych ujęć tematu podejście autorki wyróżniają rozbudowane rozważania metodologiczne, a zwłaszcza wypunktowanie niedostatków kategorii stereotypu i wyjście poza nią w kierunku kategorii wzoru kultury. Kategoria stereotypu sugeruje, że mamy do czynienia z błędem poznawczym, aberracją lub pomyłką. Zaproponowaną w książce analizę antysemityzmu charakteryzuje tymczasem całkowite zerwanie z koncepcją „ziarna prawdy”, na której zasadza się większość definicji stereotypu jako uproszczonej wizji jakiegoś wycinka rzeczywistości. Podążając tropem Sandera Gilmana, autorka traktuje treści stereotypów jako materiał do analizy grupy
wytwarzającej stereotypy. Takie podejście pozwala na wykorzystanie motywu „żydokomuny” do opisania status quo współczesnej kultury polskiej w zakresie wyobrażeń o żydowskości i o komunizmie. Autorka dowodzi, że przekonania na temat Żydów są integralną częścią kultury, wypracowaną i reprodukowaną w jej prawomocnych obiegach. Są one generowane, produkowane i używane do podtrzymywania pewnej całości kulturowej i pozostają w harmonii z jej pozostałymi elementami. Autorka broni tezy o „żydokomunie” jako motywie współcześnie konstytutywnym dla koherencji kulturowej, generowanej w ramach paradygmatu antykomunistycznego.
Książka ma dowieść, że antykomunizm nie tylko stanowi komponent tradycji antysemickiej, ale w dużej mierze ukształtował taki model badań nad antysemityzmem, w którym możliwość zdiagnozowania i rozmontowania tego ideologicznego konstruktu jest strukturalnie zablokowana. Strukturę tę umacnia fakt, że – za sprawą szantażu antysemicką zbitką „żydokomuny” zastosowanym wobec szkoły frankfurckiej na uchodźctwie – zbudowano ją niejako „rękami Żydów” – badaczek i badaczy, którzy po drugiej stronie żelaznej kurtyny w początkach zimnej wojny rozwinęli koncepcję relacji międzygrupowych, próbując ten szantaż obejść. Podążając tropem Stuarta Svonkina i Avivy Weingarten, autorka śledzi historię powojennego konstruowania narzędzi badawczych antysemityzmu w duchu psychologii społecznej przy równoczesnym odchodzeniu od kategorii socjologicznych. W książce wypunktowane zostają niedostatki takiego podejścia, ponieważ koncentruje się ono na szacowaniu indywidualnych podmiotów antysemityzmu, definiując antysemityzm podług cech nieadekwatnych do jego współczesnej konstrukcji. Tymczasem kategoria wzoru kultury pozwala przenieść punkt ciężkości z pytania o to, kto jest antysemitą, na pytanie o to, jakie
treści kulturowe cyrkulujące w rozmaitych rejestrach kultury, także tych najbardziej oficjalnych, są zakorzenione w antysemickich kategoriach postrzegania rzeczywistości oraz jakie są funkcje tych kategorii dla stabilizowania zastanego porządku. Takie ujęcie pozwala na uchwycenie mechanizmów odtwarzania motywu „żydokomuny” we
współczesnym dyskursie i jego funkcjonalności.
Zaproponowana w książce krytyka słownika pojęć używanych do analizy antysemityzmu obejmuje także terminy wypracowane w łonie nauk społecznych na Zachodzie, stosowane do półperyferyjnych warunków ostkomunistycznego kraju Europy Wschodniej. W książce znajdziemy krytykę powierzchownego przyswojenia kategorii: intersekcjonalność, białość, imperializm. Rozważając przystawalność amerykańskiego dyskursu o rasie i rasizmie do warunków polskich, autorka stara się dowieść, że użycie niektórych pojęć bez zważania na lokalny kontekst okazuje się mieć odwrotny wydźwięk w stosunku do intencji, które stały za ich wypracowaniem.
Ostatnia część książki poświęcona jest recepcji piętna „żydokomuny” przez napiętnowanych. Rozważania na ten temat wynikają z założenia autorki, że tylko przemoc symboliczna – przemoc, którą jednostki i grupy zadają same sobie, uwewnętrzniając przekonania grupy dominującej na własny temat i odgrywając przeznaczone im
przez grupę dominującą role (gościa, sublokatora, aspirującego, podejrzanego, niszczyciela, wroga itd.) – zapewnia tym przekonaniom pełną stabilność kulturową i możliwość bezkolizyjnego wypełniania określonych funkcji w kulturze. Zadając pytanie o to, w jaki sposób czytać narracje mniejszościowe, autorka mierzy się z metodologicznym impasem powodowanym faktem, że struktura dyskursywna stawia w upośledzonej pozycji tych uczestników dyskursu, którzy – bez względu na to, jaką mają tożsamość wybraną – postrzegani są przez pryzmat tożsamości wymuszonej. Nosicielki
i nosiciele piętna są w kulturze dominującej pozycjonowani jako stronniczy. Jest to jeden z efektów mistyfikacyjnego uniwersalizmu. Czy zatem, analizując narracje napiętnowanych, należy brać pod uwagę piętno podmiotu? Czy nie jest to powtórzenie – w imię analizy – gestu napiętnowania? Z drugiej strony, czy pominięcie piętna nie byłoby niedopuszczalnym przeoczeniem, skoro wiemy, że autorka/autor pisze w obrębie kultury, która z przyczyn strukturalnych, pod groźbą przemocy, nie chce dopuścić jej/go do głosu na równych prawach? By przełamać ten impas, autorka proponuje oryginalny, czterostopniowy schemat analizy dyskursu w badaniach nad recepcją piętna.
Abstract: Настоящая книга представляет собой продолжение двух предыдущих изданий: "20 лет Большой алии" (2013) и “Четверть века Большой алии” (2017) и посвящена дальнейшим изменениям, которые претерпела еврейская русскоязычная община в Израиле. Наш анализ охватывает период с начала 1990-х годов до настоящего времени, и включает динамику общей численности репатриантов по республикам исхода, их расселение по городам и регионам Израиля, демографические аспекты, владение ивритом и англий-ским языком, компьютерную грамотность, армейскую/национальную службу, образова-ние (как взрослого населения, так и детей и молодежи). Особое внимание уделяется профессиональному трудоустройству репатриантов, и в частности, специалистов с выс-шим образованием. Рассматриваются также изменения в экономическом положении ре-патриантов, их состояние здоровья, а также общая удовлетворенность жизнью в Изра-иле, отношение к различным общественным институтам и уровень религиозности. По сравнению с предыдущим изданием, данные уточнены в соответствии с новыми источ-никами и с учетом тенденций последних лет.
Данные по репатриантам сопоставляются со всем еврейским населением Израиля, а по возможности – с еврейскими иммигрантами из бывшего СССР в США и Германии.
Книга предназначена для демографов, социологов, специалистов, занятых проблемами интеграции репатриантов в различных сферах и всех интересующихся данной пробле-мой.
Abstract: In the early years of the 21st century it appeared that the memory of the Holocaust was secure in Western Europe; that, in order to gain entry into the European Union, the countries of Eastern Europe would have to acknowledge their compatriots' complicity in genocide. Fifteen year later, the landscape looks starkly different. Shedding fresh light on these developments, The Perversion of Holocaust Memory explores the politicization and distortion of Holocaust remembrance since 1989.
This innovative book opens with an analysis of events across Europe which buttressed confidence in the stability of Holocaust memory and brought home the full extent of nations' participation in the Final Solution. And yet, as Judith M. Hughes reveals in later chapters, mainstream accountability began to crumble as the 21st century progressed: German and Jewish suffering was equated; anti-Semitic rhetoric re-entered contemporary discourse; populist leaders side-stepped inconvenient facts; and, more recently with the revival of ethno-nationalism, Holocaust remembrance has been caught in the backlash of the European refugee crisis.
The four countries analyzed here – France, Germany, Hungary, and Poland – could all claim to be victims of Nazi Germany, the Allies or the Communist Soviet Union but they were also all perpetrators. Ultimately, it is this complex legacy which Hughes adroitly untangles in her sophisticated study of Holocaust memory in modern Europe.
Abstract: At the turn of the millennium, Middle Eastern and Muslim Germans had rather unexpectedly become central to the country's Holocaust memory culture—not as welcome participants, but as targets for re-education and reform. Since then, Turkish- and Arab-Germans have been considered as the prime obstacles to German national reconciliation with its Nazi past, a status shared to a lesser degree by Germans from the formerly socialist East Germany. It is for this reason that the German government, German NGOs, and Muslim minority groups have begun to design Holocaust education and anti-Semitism prevention programs specifically tailored for Muslim immigrants and refugees, so that they, too, can learn the lessons of the Holocaust and embrace Germany's most important postwar democratic political values.
Based on ethnographic research conducted over a decade, Subcontractors of Guilt explores when, how, and why Muslim Germans have moved to the center of Holocaust memory discussions. Esra Özyürek argues that German society "subcontracts" guilt of the Holocaust to new minority immigrant arrivals, with the false promise of this process leading to inclusion into the German social contract and equality with other members of postwar German society. By focusing on the recently formed but already sizable sector of Muslim-only anti-Semitism and Holocaust education programs, this book explores the paradoxes of postwar German national identity.
Abstract: As one of the most visited museums in Germany’s capital city, the Jewish Museum Berlin is a key site for understanding not only German-Jewish history, but also German identity in an era of unprecedented ethnic and religious diversity. Visitors to the House of Memory is an intimate exploration of how young Berliners experience the Museum. How do modern students relate to the museum’s evocative architecture, its cultural-political context, and its narrative of Jewish history? By accompanying a range of high school history students before, during, and after their visits to the museum, this book offers an illuminating exploration of political education, affect, remembrance, and belonging.
Abstract: Why Do People Discriminate against Jews? provides a data-rich analysis of the causes of discrimination against Jews across the globe. Using the tools of comparative political science, Jonathan Fox and Lev Topor examine the causes of both government-based and societal discrimination against Jews in 76 countries. As they stress, anti-Semitism is an attitude, but discrimination is an action. In examining anti-Jewish discrimination, they combine ideas and theories from classic studies of anti-Semitism with social science theories on the causes of discrimination. On the one hand, conspiracy theories, a major topic in the anti-Semitism literature, are relatively unexplored in the social science literature as a potential instigator of discrimination. On the other, social science theories developed to explain how governments justify discrimination against Muslims are rarely formally applied to the processes that lead to discrimination against Jews. Fox and Topor conclude by identifying three potential causes of discrimination: religious causes, anti-Zionism, and belief in conspiracy theories about Jewish power and world domination. They conclude that while all three influence discrimination against Jews, belief in conspiracy theories is the strongest determinant. The most rigorous and geographically wide-ranging analysis of discrimination against Jews to date, this book reshapes our understanding of the persecution of religious minorities in general and the Jewish people in particular.
Contents:
Acknowledgments
Chapter 1: Introduction
Chapter 2: Patterns of Discrimination
Chapter 3: Religious Anti-Semitism
Chapter 4: Anti-Zionism and Anti-Israel Behavior and Sentiment
Chapter 5: Conspiracy Theories
Chapter 6: The British Example
Chapter 7: Conclusions
Appendix
Bibliography
Abstract: Since the early 2000s, Poland has experienced a remarkable Jewish revival, largely driven by non-Jewish Poles with a passionate new interest in all things Jewish. Klezmer music, Jewish-style restaurants, kosher vodka, and festivals of Jewish culture have become popular, while new museums, memorials, Jewish studies programs, and Holocaust research centers reflect soul-searching about Polish-Jewish relations before, during, and after the Holocaust. In Resurrecting the Jew, Geneviève Zubrzycki examines this revival and asks what it means to try to bring Jewish culture back to life in a country where 3 million Jews were murdered and where only about 10,000 Jews now live.
Drawing on a decade of participant-observation in Jewish and Jewish-related organizations in Poland, a Birthright trip to Israel with young Polish Jews, and more than a hundred interviews with Jewish and non-Jewish Poles engaged in the Jewish revival, Resurrecting the Jew presents an in-depth look at Jewish life in Poland today. The book shows how the revival has been spurred by progressive Poles who want to break the association between Polishness and Catholicism, promote the idea of a multicultural Poland, and resist the Far Right government. The book also raises urgent questions, relevant far beyond Poland, about the limits of performative solidarity and empathetic forms of cultural appropriatio
Abstract: This book focuses on the development of bilateral Jewish-Muslim relations in London and Amsterdam since the late-1980s. It offers a comparative analysis that considers both similarities and differences, drawing on historical, social scientific, and religious studies perspectives. The authors address how Jewish-Muslim relations are related to the historical and contemporary context in which they are embedded, the social identity strategies Jews and Muslims and their institutions employ, and their perceived mutual positions in terms of identity and power. The first section reflects on the history and current profile of Jewish and Muslim communities in London and Amsterdam and the development of relations between Jews andMuslims in both cities. The second section engages with sources of conflict and cooperation. Four specific areas that cause tension are explored: the Israeli-Palestinian conflict; antisemitism and Islamophobia; attacks by extremists; and the commemoration of wars and genocides. In addition to ‘trigger events’, what stands out is the influence of historical factors, public opinion, the ‘mainstream’ Christian churches and the media, along with the role of government. The volume will be of interest to scholars from fields including religious studies, interfaith studies, Jewish studies, Islamic studies, urban studies, European studies, and social sciences as well as members of the communities concerned, other religious communities, journalists, politicians, and teachers who are interested in Jewish-Muslim relations.
Abstract: Critically analyzing Israeli-Jewish migration to Germany, A Double Burden combines complementary approaches from the social sciences—quantitative, qualitative, and ethnographic research—to track migrants' reasons for moving, their families' reactions, their settlement in the new country, and their social and economic integration, construction of identity, and perceptions of old and new antisemitism in Germany. Each chapter is placed within a relevant theoretical framework, the entire discussion set against the background of present-day international migration in general, migration to Germany in particular, and the Jewish experience in unified Germany. Rich with empirical evidence and presented with exceptional clarity and accessibility, A Double Burden will appeal to scholars of migration studies, the Israeli Diaspora, and German-Jewish life, as it also illuminates trauma and memory among third-generation Holocaust survivors.
Abstract: Anti-Semitism was a major feature of both late Tsarist and Stalinist as well as neo-Stalinist Russian politics. What does this legacy entail for the emergence of post-Soviet politics? What are the sources, ideologies, permutations, and expressions of anti-Semitism in recent Russian political life? Who are the main protagonists and what is their impact on society?This book shows that anti-Semitism is alive and well in contemporary Russia, in general, and in her political life, in particular. The study focuses on anti-Semitism in political groups, mass media and religious organizations from the break-up of the Soviet Union until shortly before the elections to the fourth post-Soviet State Duma which saw the entry of a major new nationalist grouping, Rodina (Motherland), into the Russian parliament. The author analyzes various "justifications" for anti-Semitism, its manifestations and its ups and downs during this period. The book chronicles Russian federal and regional elections, which served as a "reality check" for the ultra-nationalists. Several sections are devoted to the role of anti-Semitism in political associations, including marginal neo-Nazi groups, "mainstream" nationalist parties, and the successor organizations of the Communist Party of the Soviet Union. A special section covers the financial sources for post-Soviet anti-Semitic publications. The author considers anti-Semitism within a wider context of religious and ethnic intolerance in Russian society. Likhachev, as a result, compiles a "Who is Who" of Russian political anti-Semitism. His book will serve as a reliable compendium and obligatory starting point for future research on post-Soviet xenophobia and ultra-nationalist politics.
Abstract: Autorka v tejto publikácii sumarizuje svoje aktuálne poznatky získané dlhodobým výskumom problematiky holokaustu na Slovensku, jeho reflexie v spomienkach pamätníkov i obrazy šírené v súčasnej spoločnosti Slovenska. Zamýšľa sa nad možnosťami metódy oral history pri výskume tejto témy, jej úskaliami i pozitívami. Významné je pre ňu využitie tejto kvalitatívnej metódy zameranej na mikroúroveň spoločnosti, na subjektívne prežívanie veľkých dejín, priamy kontakt bádateľa s človekom, ktorý tieto udalosti prežil. Predstavuje jednotlivé dlhodobé výskumné projekty, ktoré autorka realizovala, ich výskumné vzorky, spôsob a podmienky práce. V tretej časti predstavuje spomienky na holokaust z dvoch perspektív: obetí (židovských pamätníkov) a divákov (ich nežidovských susedov, ktorí boli svedkami, no nie priamymi aktérmi diania). V závere sa zamýšľa nad vzťahom pamäti spomienkového spoločenstva a jeho vlastnými identitami, porovnáva spôsoby spomínania u židovských a nežidovských respondentov a uvažuje, čo prezrádzajú o vzťahoch medzi nimi a o ich vlastných referenčných skupinách.
Abstract: The Semlin concentration camp (also known by its Serbian name Sajmište) was one of the main sites of the Holocaust in Nazi-occupied Serbia. Established by Nazi Germany in December 1941 on the outskirts of Belgrade, Semlin was one of the first concentration camps in Europe created specifically for the internment of Jews. Between March and May 1942, approximately 7,000 Jewish women, children and the elderly (almost half of the total Jewish population of Nazi-occupied Serbia) were systematically murdered there by the use of a mobile gas van.
In spite of its importance as a site of the Holocaust, for much of the post-war period the Semlin camp occupied a marginal place in Yugoslav/Serbian public memory. Even today, sixty seven years after the liberation of Belgrade, the site where the camp was located, best known by the name Staro sajmište – the Old fairgrounds - stands practically in ruins, awaiting conservation and transformation into a suitable place of remembrance.
The book Staro Sajmište: A site remembered, forgotten, contested - published in the year which marks the 70th anniversary of the establishment of the Semlin concentration camp – offers the first detailed account of the post-war history of this place of the Holocaust. Based on extensive research using both archival sources and secondary literature, the book reveals a whole array of largely unknown details about the post-war history of this locality, and in doing so draws attention to the continuity in the marginalization of Staro Sajmište as a place of the Holocaust. By analyzing Staro Sajmište as a place that has been simultaneously remembered, forgotten and contested, the book makes a significant contribution towards existing debates about Serbian society’s attitude towards the past, especially towards the Second World War and the Holocaust.
Abstract: Os Cadernos de Orações Criptojudaicas e Notas Etnográficas de Judeus e Cristãos-Novos de Bragança resultam de uma investigação baseada em trabalho de campo antropológico realizado em Bragança e são uma coletânea de dados que atestam a persistência da cultura judaica, criptojudaica, ou cristã-nova no distrito, até à contemporaneidade Incluem-se nesta obra uma síntese do levantamento histórico e um conjunto de dados etnográficos respeitantes ao património cultural judaico e cristão-novo da região nas suas dimensões imateriais, narrativas ou discursivas, e nas suas dimensões materiais, objetificadas - peças que atestam que se trata de um legado que não só perdura na memória coletiva local, como é ainda no presente um legado estruturante da identidade local, tornando-a multicultural. O leitor encontrará uma parte do que existe deste património judaico e cristão-novo transmontano, pois uma etnografia é sempre algo em construção, um olhar inacabado que carece de constante atualização, dado que a permanente transformação e construção fazem parte da própria essência de todas as culturas. Mas é sobretudo um tributo aos brigantinos que participaram nesta construção e que, vencendo os receios do secretismo, se deixaram motivar pela esperança de se integrarem num judaísmo plural e num Portugal mais intercultural.
Abstract: The book "Survival of the Identity of Holocaust Survivors" was prepared on the basis of a doctoral dissertation. It examines how the trauma of the Holocaust led to a shift in identity among survivors during the war, and the long-term consequences of the Holocaust for identity.
The interview material of 11 research participants who survived the Holocaust revealed identity changes caused during the Holocaust war - the survivors' self-perception as a member of society changed due to the exclusion related to nationality; the perception of one's Jewish origin has changed; the perception of one's role in the family has changed, the loss of family members has strengthened family ties among the survivors; life goals changed, survival became the main goal; self-esteem has changed.
The Holocaust caused long-term consequences for identity: the Holocaust shaped the perception of oneself as a "survivor", which acquired a different value in the context of Lithuanian and Israeli societies; survivors perceive themselves as valuing life, understanding the transience of material values; they perceive themselves as accepting God or as denying his existence. Survivors reveals his dual relationship with the Holocaust: he perceives himself as having gained strength, life experience, having found meaning in the Holocaust, or as having lost the continuity of life.
The book has important lasting value because the research participants interviewed in the book were 80 years old or older at the time of the study, and now, several years after the study, some of them are no longer alive.
Abstract: Siamo di fronte ad un "nuovo" antisemitismo? Alle antiche rappresentazioni dell’ebreo e ai radicati pregiudizi si sovrappone oggi la paura di forze oscure veicolate dalla globalizzazione. L’antisemitismo attuale, in sincronia con la recrudescenza del conflitto fra israeliani e palestinesi, rischia inoltre di amalgamarsi con l’antisionismo e di assorbire nuovi elementi nel quadro delle società rese multiculturali a seguito dell’immigrazione. Alla luce di questi processi, il volume propone alcune linee guida per insegnanti e educatori, allo scopo di combattere il pregiudizio antisemita e di formulare un’educazione alla cittadinanza attiva e consapevole. Contrastare l’antisemitismo - così come ogni forma di islamofobia e di razzismo - significa realizzare, in particolare nella scuola, un confronto interculturale aperto e pluralistico che aiuti a superare gli stereotipi e l’intolleranza. Tale progetto educativo comporta una dimensione morale e di scelta personale che impedisca di compiere discriminazioni e divenirne complici, o anche semplici "spettatori". L’intervento formativo, quindi, oltre al potenziamento delle capacità razionali e di decentramento cognitivo, implica anche la costruzione di empatia, di responsabilità personale e di prossimità verso tutti. In questo senso, occorre ripensare l´educazione e la didattica riguardanti la Shoah in chiave di paradigma che spinge ad una riflessione sul senso della vita e che, attraverso la storia e la memoria dei testimoni, da Anne Frank a Etty Hillesum, conduce ad una solidarietà con tutte le vittime del passato e del presente.
Abstract: ο ανά χείρας βιβλίο συνιστά μια απόπειρα διερεύνησης της ελληνο-εβραϊκής ταυτοτικής αναφοράς στο πλαίσιο της σύγχρονης ελληνικής κοινωνίας, αφού η μοντέρνα εκδοχή της εβραϊκότητας ξεδιπλώνεται με ορόσημο την νεωτερικότητα. Μέσα από την εκπόνηση μιας επιτόπιας εμπειρικής έρευνας επιδιώκεται η διερεύνηση, αφενός του τρόπου με τον οποίο οι Έλληνες/δες Εβραίοι/ες αυτο-προσδιορίζονται, όσον αφορά την ατομική και συλλογική διάσταση της εθνικής, εθνοτικής και θρησκευτικής τους ταυτότητας, αφετέρου του τρόπου με τον οποίο διακλαδώνονται και συμπλέκονται οι μεταλλαγές και οι μεταμορφώσεις αυτής της ταυτότητας με ορόσημο το Β' Παγκόσμιο πόλεμο.
Η έρευνα εστιάζει συγκριτικά, στις Ισραηλιτικές Κοινότητες των Αθηνών, της Θεσσαλονίκης, της Λάρισας και του Βόλου, και επιχειρεί να απαντήσει στα ακόλουθα ερωτήματα. Πως βλέπουν τον εαυτό τους οι Έλληνες/δες Εβραίοι/ες: ως θρησκευτική μειονότητα, ως εθνοτική ομάδα ή απλώς ως κανονικά και πλήρη μέλη της ελληνικής κοινωνίας; Πως αντιλαμβάνονται την ιουδαϊκή τους ταυτότητα: ως θρησκευτική πίστη ή ένταξη, ως τήρηση των ιουδαϊκών τελετουργικών και εθίμων ή ως εθνο-πολιτισμική παράδοση; Ποιες είναι οι επιρροές της μεταβαλλόμενης (εκκοσμικευόμενης) ελληνικής κοινωνίας στην ελληνο-εβραϊκή ταυτότητα; Ποιο ρόλο παίζει το Ισραήλ στην ταυτοτική τους αναφορά; Πως βλέπουν τους μη Εβραίους, Έλληνες συμπολίτες; Με τη χρήση ποιοτικών και ποσοτικών μεθοδολογικών εργαλείων, μέσα από μια συγκριτική προοπτική τριών γενεών από το τραυματικό γεγονός του Ολοκαυτώματος, εξετάζονται οι εκφράσεις και οι συνιστώσες, οι υποδηλώσεις και οι συνισταμένες, οι διαφοροποιήσεις και οι περιδινήσεις του ταυτοτικού αυτο-προσδιορισμού των Ελλήνων/δων Εβραίων, στη συνεχώς μεταβαλλόμενη και κατά επίπεδα εκκοσμικευμένη, ελληνική κοινωνική πραγματικότητα. (Από την παρουσίαση στο οπισθόφυλλο του βιβλίου)
Abstract: Antisemitism from Muslims has become a serious issue in Western Europe, although not often acknowledged as such. Looking for insights into the views and rationales of young Muslims toward Jews, Günther Jikeli and his colleagues interviewed 117 ordinary Muslim men in London (chiefly of South Asian background), Paris (chiefly North African), and Berlin (chiefly Turkish). The researchers sought information about stereotypes of Jews, arguments used to support hostility toward Jews, the role played by the Middle East conflict and Islamist ideology in perceptions of Jews, the possible sources of antisemitic views, and, by contrast, what would motivate Muslims to actively oppose antisemitism. They also learned how the men perceive discrimination and exclusion as well as their own national identification. This study is rich in qualitative data that will mark a significant step along the path toward a better understanding of contemporary antisemitism in Europe.
Abstract: Consists of thematically organized texts by Trigano, previously published in various French on-line newsletters, broadcast on the French Jewish Radio J, and at various conferences. They analyze the phenomenon of the new antisemitism, including accusations in the French press against the Jews and Israel, boycotts against Israel, a typology of anti-Zionists, alter-Juifs (Jews who identify as Jews but define Jews through the hostile view of others), and the deconstruction of Judaism. Exposes the specificities of French antisemitism since 2000, especially in the context of postmodernist thought, which encourages the creation of parallel and diverging interpretations of the past, including World War II. Argues that Holocaust revisionism and denial have enabled Faurisson, inter alia, to attain huge media coverage. Emphasizes the role of the Internet in the politicization of history, and shows how the usurpation of Jewish history and heritage by the Left on behalf of the Palestinians has roots in Christian supersessionist theology. Notes that rejection of the Jews and Israel are also based on the claim that monotheism is the source of phallocracy. Characterizes the European Union as a new imperialist power, which destroys nation states and national identities, and rejects Jewish autonomy. Concludes that present-day antisemitism is a massive phenomenon, which threatens the foundations of modernity and European civilization. The very survival of the Jewish people is at stake.
Abstract: The purpose of this publication is to provide a complex analysis of antisemitism in the Western
Balkans. In cooperation with a team of researchers, the International Republican Institute
(IRI) conducted online media monitoring to determine the most common narratives related to
antisemitism and the relationship between Western Balkan societies and the local and international
Jewish community. The publication contains seven country case studies analyzing online media
narratives in the light of each country’s specific historical, legal, and societal background. The aim is
to provide information that can be used to assess resilience against antisemitism and hate speech
and recommend solutions for identified policy gaps.
The seven countries covered in case studies are Bosnia and Herzegovina, Croatia, Serbia, North
Macedonia, Kosovo, Albania, and Montenegro. Locally based IRI partners were tasked with
monitoring online media spaces in these countries and analyzing the content of selected online news
sources, Facebook sources, and related readers’ comments sections published between January
2019 and May 2020. Furthermore, these partners hand-coded online media content, which allowed
them to assess how widely spread particular types of antisemitism are.
Researchers examined more than 9,000 online media pieces. Although instances of antisemitic
speech in online media did not exceed 4 percent of examined content, the research indicated several
threats that might affect the increase of antisemitism, as well as susceptibility to other forms of
extremism. The urge to assign responsibility for specific historical events and the establishment
of common regional historical memory is the overarching context into which narratives related to
Jews in the Western Balkans are fed. Antisemitic narratives were not substantially different from
narratives seen in other parts of Europe and mainly contained familiar conspiracy theories about
control of world financial markets, as well as modern conspiracies such as those claiming intentional
development of COVID-19. Besides conspiratorial content, violent and vulgar antisemitic language
was common. What seems to be specific to the Western Balkan region is the use of antisemitism
(and often the use of a certain form of philosemitism) as a tool to sow or intensify regional conflicts.
Holocaust remembrance was often used as a pretext for criticism of crimes of one ethnic group
against another, and Holocaust crimes were used in many online media pieces as a comparison for
crimes committed during the 1990s.
Narratives about wars of Yugoslav succession often link those conflicts with the events of World War
II. As there is no common regional historical memory of the succession wars, the interpretation of
events around World War II is also affected. Purposeful misinterpretation or utilization of historical
events in populist narratives represents a threat to peaceful democratic transition in the region. This
issue is even more serious in relation to insufficient attention to Jewish legacy and antisemitism in
areas such as education or the preservation of historical sites.
Although the research didn’t find an abundance of antisemitic statements in examined sources, it
did confirm the use of antisemitism in local politics and the utilization of international antisemitic
narratives as a tool for amplifying other political narratives. Limitations in legal and law enforcement
frameworks and the accessibility of extremist literature could contribute to the rapid increase of
antisemitism. Public engagement of local Jewish communities is essential for achieving policies
protecting the rights of minorities and cultivating public debate